280 THE SAMARPANA. and place); 3rd, social or ceremonial (i.e., speck! offences defined by custom or the Vedas); 4th, sins of abetment; or 5th, sins sensual.* Ho one of these is to be accounted any longer existent; but when there- is no union with the Creator there is no putting away of sin. Therefore, one should abstain from anything that has not been consecrated; but when once a thing has been dedicated^ the offerer may do with it what he likes : this is the rale. The God of gods will not accept any offering which has already been used by the owner. Therefore, at the outset of every action there should be unreserved offering. 4 It is said by those of a different persuaslon3 £ what is once given cannot be taken away ; It is all God's ;* but as is the practice of servants on earth, so would we act in the dedication through which everything becomes God's. Ganges water is full of impurities ; and f the holy Ganges'* may be predicated of bad as well as good. Precisely the same ia our case." The last four lines are rather obscnrely expressed. The idea intended is that as servants! use what remains of that which they have prepared for their masters^ so what we offer to G-od we may afterwards use for ourselves ; and as dirty water flowing into the Ganges Becomes assimilated with the sacred stream, so Tile humanity becomes purified by union with God, The practice of the sect has been modelled strictly in accordance with these instructions. A child is JLrlshaa-ed (christened) while still an infant by the €ros&iii*s putting on its neck a string of beads and repeating over It the formula called the Asht&kshar Mantra, sri Krishna $aranam mama (Bens adjntorimn menm}, but before the neophyte can claim the privileges of full communion he has to undergo a rite similar to that of confirmation, and at the age of twelve or thereabouts, when ready to take upon himself the responsibilities of life, he initiates Ms career by a solemn dedication (samarpana) of all that he has and is to the God of his devotion. This oblation of tan, man, dkan, as it is popularly * The?e is a pmphTue on the Siddhanta Baliasva by Gosain Goknlaith, called Boakts Si«MMata Yivriti; in which, with the characteristic fondness of Sanskrit commentators for scbolwtic «tnemeit89 he explains these terms in a much more narrow and technical sew than tint which I have applied to them. As the text contains an uneven number of lines, it would appear it flnt light to be Imperfect; but this suspicion caa scarcely be well founded, tince IE Gokolaath's time it utood preciiely m now. t Hence MM!**, * lemnts,' la the distinctive name for lay members of the YaJlabMchirya osnmiosity. T0»e whole system of doctrine u known as * Pashti rnlrg,* or waj of happiness, ant ite pnctlce u * Baivi jinm/ the Divine life- Their Beeiarial aark consists of *w ted perpendi* wl«IIickeftdftWB the f onbeftft, meeting in a enrre at the no* ollbe mm with a red ipoS betwc«t tten.